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Had Ye Believed Moses

By Arlen L. Chitwood

www.lampbroadcast.org

Chapter Six

Your House left Desolate

Therefore, indeed, I send you prophets, wise men, and scribes: some
of them you will kill and crucify, and some of them you will scourge
in your synagogues and persecute from city to city,

that on you may come all the righteous blood shed on the earth, from
the blood of righteous Abel to the blood of Zechariah, son of
Berechiah, whom you murdered between the temple and the altar.

Assuredly, I say to you, all these things will come upon this
generation.

O Jerusalem, Jerusalem, the one who kills the prophets and stones
those who are sent to her!
How often I wanted to gather your children together, as a hen
gathers her chicks under her wings, but you were not willing!

See!
Your house is left to you desolate;

for I say to you, you shall see Me no more till you say, “Blessed is He who comes in the name
of the LORD!” (Matthew 23:34-39)

When
God called Israel out of Egypt under Moses, one central purpose was
in view. The nation, God’s firstborn son (Exodus
4:22, 23), had
been called out of Egypt to enter another land — a land previously
covenanted to Abraham, Isaac, and Jacob — and exercise the rights of
the firstborn in that land (Exodus
19:5, 6). And
everything that has occurred within Israeli history down through the
years, from Moses’ day until the present day, has had its roots
within Israel’s calling as God’s firstborn and that
which Israel has done relative to this calling.

A
theocracy, with God’s firstborn son realizing the rights of
primogeniture within that theocracy, was in the offing during Moses’
day. But, because of unbelief, the people refused to enter the land
at Kadesh-Barnea and conquer the inhabitants, as God had commanded.
And, as a result, the Israelites entering the land and realizing a
theocracy within the land was delayed until that entire unbelieving
and responsible generation (those twenty years old and above [Numbers
14:29]) had
passed off the scene. And also, because Moses subsequently struck
the rock in
Numbers 20:8-11,
in direct disobedience to God’s command, he was numbered with that
generation as well and was not allowed to lead the Israelites into
the land. The Lord, instead, appointed Joshua for this task (Numbers 20:12; 27:12-14;
Deuteronomy 34:1-12).

Thus, once all those having a part in the unbelief exhibited at
Kadesh-Barnea had died, along with Moses, Joshua was allowed to lead
the nation into the land. And the theocracy that first existed in
the land under Joshua’s leadership lasted for about eight hundred
years, until the time of the Babylonian captivity, when the Glory
departed. This theocracy though never reached the heights that God
intended for His son (because of disobedience on the son’s part).

Then, when Christ came about six hundred years following the
Babylonian captivity and the end of the theocracy, a remnant had
returned to the land (a restoration that had begun under Zerubbabel
over five centuries earlier). And though a remnant was in the land
at this time, forming an Israeli nation, the “Times of the Gentiles”
(when the Gentiles are in control of world affairs, government,
etc.) was running its course. Rome was the world power, and Rome
not only possessed governmental control over the remnant in the land
but also over the Jewish people scattered throughout the Roman world
of that day.

Israel had been called into existence to exercise governmental power
over the Gentile nations, for purposes involving God’s blessings (Genesis
12:1-3; 22:17, 18; Exodus 19:5, 6).
Israel was to dwell in the land covenanted to Abraham, Isaac, and
Jacob, within a theocracy, at the head of the nations; and God was
not only to bless Israel but God was to bless the nations of the
earth through Israel. All spiritual blessings were to flow
to and through Israel in this manner.

But
events transpired that resulted in a complete reversal of the
position Israel had been called to occupy relative to the nations.
The Gentiles had been allowed to invade the land of Israel and take
the Jewish people captive (the Assyrians in 722 B.C., and the
Babylonians in 605 B.C. [beginning the “Times of the Gentiles”]).
And centuries later, when Christ was upon earth, the Gentiles still
exercised control over world affairs.

Why
had this been allowed to occur? Why had matters been allowed to go
in this direction, with the Gentiles exercising governmental control
after this fashion — control that included both the Jewish people
and their land? Why had God dealt with Israel in this manner?

And
not only was Israel under Gentile dominion when Christ came the
first time, but the nation, in its unbelief and disobedience, wanted
nothing to do with the One announced by the wise men to be Israel’s
King; nor did they want anything to do with the proffered kingdom.

Why? After all, acceptance would have freed them from Rome’s
control and Gentile dominion in general. But there was only
rejection on Israel’s part.

God
went to great lengths in both an offer of the kingdom preceding
Christ’s crucifixion (an offer lasting about three and one-half
years) and a re-offer of the kingdom following Christ’s resurrection
and ascension (a subsequent offer lasting about thirty-two
additional years). But Israel rejected the proffered kingdom both
times.

In
the first offer of the kingdom, the Jewish people went so far in
their rejection as to crucify the One making the offer. The
religious leaders, even though they knew Christ’s identity — One Who
had come from God, the Heir of the vineyard — were not going
to have this Man reign over them (cf.
Matthew 21:38; John 3:2).

Then, in the re-offer of the kingdom, Israel’s religious leaders
reacted to the message the same way they had reacted in the original
offer. They began to threaten, beat, imprison, and even kill the
ones proclaiming the message (cf.
Acts 5:40-42; 7:54-60; 8:1-3; 9:24, 29).
They still were not going to have the Heir of the vineyard
reign over them (which would have necessitated His return from
heaven [cf.
Acts 3:19-21; 7:56, 57]).

The
entire nation, save “a
remnant according to the election of grace”
(Romans
11:5),
followed the downward course set by its religious leaders; and this
resulted in God eventually setting the nation aside for a
dispensation (about 62 A.D.). Jerusalem was then destroyed by the
Gentile world power of that day (by Rome, in 70 A.D.), and the
Jewish people were scattered among and left at the mercy of the
Gentiles.

But,
even though the nation was set aside, allowing God to deal with a
separate people for a dispensation (those forming the one new man
“in
Christ”);
principles established by God relative to Israel and the nation’s
calling still remained in effect. And these principles centered on
blessings and curses, not only for Israel but for the
Gentiles as well. Israel, because of disobedience, would fall into
the latter category (curses); and the Gentiles, depending upon their
attitude toward and treatment of Israel, could fall into either
category (blessings or curses).

(God, through Moses, had outlined this
entire matter in graphic and minute detail to Israel after He called
the nation out of Egypt. There are two long chapters in the
revelation given through Moses — Leviticus 26; Deuteronomy 28
— where God went to great lengths to relate that which would occur
if the Jewish people were obedient to His commandments and that
which, on the other hand, would occur if they were disobedient.)

Israel had chosen the latter path. Israel had been disobedient to
the Lord’s commandments. And, true to His Word, God had allowed
Gentile powers to come into the land and uproot the Jewish people (Leviticus
26:33; Deuteronomy 28:64).

And
throughout the ensuing dispensation, during the time when Israel was
out of favor with God, one thing could not occur — the Gentile
nations could not be blessed in the manner that God had intended
through Israel’s calling, for these blessings had to flow through
Israel dwelling in the land within a theocracy. Blessings of
this nature would have to wait for a time when Israel was once again
in favor with God. They would have to wait for Israel’s future
restoration, which would, of necessity, have to include the
restoration of the theocracy to Israel.

The
picture is that of God’s son — whom the Father called into existence
to be the channel through which He would bless all the Gentile
nations — being out of favor with the Father (through
disobedience). As a result, chastisement has befallen the son, with
the Father allowing the Gentile nations to subdue and control His
son, resulting not only in the son being chastened by the Father but
in the numerous blessings that God had reserved for the Gentile
nations being withheld from these same nations.

However, some of the Gentiles (nations and individuals) — not really
understanding that which has happened — have brought curses upon
themselves by seeking to help God chasten His son.

And I will…curse him that curses you…
(Genesis 12:3a)

…I am zealous for Jerusalem and for
Zion with great zeal.

I am exceedingly angry with the nations at ease; for I was a little
angry [with my son], and they helped forward the affliction. (Zechariah 1:14b, 15)

…Assuredly, I say to you, inasmuch
as you did not do it to one of the least of these [Christ’s
brethren, the Jewish people], you did not do it to Me. (Matthew
25:45b)

Others (nations and individuals), on the other hand — some
understanding, some not understanding that which has happened — have
brought blessings upon themselves by being a friend to the Father’s
son (though not the abundance of blessings reserved for the
Gentiles, with Israel in favor with God).

And I will bless them that bless you…
(Genesis 12:3a)

…Assuredly, I say to you, inasmuch
as you did it to one of the least of these My brethren, you did it
to Me. (Matthew 25:40b)

The
whole of world conditions down through the centuries has revolved
around God’s plans and purposes surrounding Israel in the preceding
respect, His dealings with Israel relative to the nation’s calling,
and His dealings with the Gentile nations relative to Israel’s
calling. Everything in this respect has revolved around and
continues to revolve around Israel. Israel alone is the key.

And,
apart from the Gentile nations of the world taking into account
God’s plans and purposes surrounding Israel, there can not even be
a beginning to a solution of any one of the problems that
confront these same nations. That’s how important the nation
of Israel is in the affairs of world history.

Nor
can that which has happened to Israel over the centuries — from the
brickyards in Egypt to the ovens in Auschwitz — be explained any way
other than that which is set forth in Scripture relative to the
nation’s calling. The Father is chastening His son, because of
disobedience. And, at times, the Gentile nations have stepped in
and “helped
forward the affliction,”
something that God has allowed.

As
long as the son continues unrepentant, the chastisement will
continue. And not only will it continue, but in the latter days,
through the Gentiles seeking to help “forward
the affliction,”
conditions will deteriorate to the point that “except those days should be shortened, there should
no flesh be saved”
(Matthew 24:22a).

But
in that day God is going to intervene in man’s vain attempts to help
chasten His son. God is going to supernaturally shorten those days,
and He will do this for the sake of His son. And it will be
following this time that all of the past chastisement will bear
fruit. The son will ultimately be brought to the place of
repentance, allowing God to restore Israel, restore the theocracy to
Israel, and bring the “Times of the Gentiles” to an end.

There is that which Scripture has to say about the matter,
and there is that which man may think about the matter.
The two are worlds apart. The Creator has stated the matter in
no uncertain terms, and He has stated the matter to both inform
and warn His son. Obedience results in blessings and
disobedience results in curses. God’s disobedient son must
be brought to the place of repentance. Only then can God
bless Israel and the Gentile nations through Israel.

Israel and the Nations —
Present

When
Christ came the first time, He appeared to Israel and offered the
kingdom of the heavens to the Jewish people, based upon national
repentance. The message was very simple: “Repent:
for the kingdom of the heavens is at hand”
(Matthew
3:1, 2; 4:17; 10:1-7).

The
theocracy could have been restored (cf. Acts 1:3-7);
and though only the heavenly aspect of the kingdom was being offered
to the nation at this time, any realization of the heavenly would
have necessitated a realization of the earthly as well. One cannot
exist in this respect apart from the other.

Israel, at Christ’s first coming, was viewed as sick, “from the sole of the foot even to the head”
(Isaiah 1:4-6).
Supernatural signs were being manifested — supernatural healings of
individuals, supernatural provision (Matthew
4:23-25; John 2:7-10)
— pointing to that which the entire nation could experience and have
if the nation would repent.

This
was God through one Son calling His other son to acknowledge that
which had been done, and repent. But the other son refused, and the
story of Cain and Abel in
Genesis
chapter four
began to be fulfilled in the antitype.

One
son rose up against the other Son, and slew Him. As Cain rose up
against Abel and slew him, Israel rose up against Christ and slew
Him. And as the blood of Abel cried out “from
the ground,”
the blood of Christ “speaks better things than that
of Abel” (cf.Genesis 4:10; Hebrews 12:24).

Then
the story continues from
Genesis
chapter four.
Cain’s punishment for this act was something that he looked upon as
greater than he could bear. He was to be driven from the Lord’s
face out upon the earth, he was to be “a
fugitive and a vagabond in the earth
[a fugitive moving from place to place across the face of the earth,
with no permanent home]”; and, in this condition, he would find
himself at the mercy of those upon the earth.

Others would seek to slay him, but would be unable to do so. God,
in spite of that which Cain had done, would not only supernaturally
protect Cain, but He would judge those who did seek to slay him (Genesis
4:13-15).

And
this is exactly what has happened to the Jewish people over the
centuries since they slew their Brother. Israel has been driven
from the Lord’s face out upon the earth (among those “without God,”
in the tents of Ham and Japheth [cf.
Genesis 9:26, 27; Ephesians 2:12]).
Israel has been scattered among the nations — a fugitive, one guilty
of blood, with no permanent home (cf.
Deuteronomy 28:64-67)
— and Israel, in this condition, has been placed at the mercy of
these same nations.

As
previously shown, some of these Gentile nations where the Jewish
people have been scattered have sought to help God chasten His son
through forwarding the affliction. They, as Cain feared
would happen to him when he was driven out in this manner, have
sought to take Israel’s life. But Israel possesses the same promise
Cain possessed. God would supernaturally intervene, protect His
son’s life (though allowing the nations to enact their
anti-Semitism), and then judge the nations that did interfere with
His treatment of His son.

The
classic example of this in modern times would be that which occurred
in Europe during the reign of the Third Reich (1933-1945). Germany,
not realizing what they were doing (another Gentile nation
fulfilling that stated in Genesis 4:14, 15; Zechariah 1:15),
sought to help God chasten His son (again, not realizing what they
were doing, or the grave consequences of their actions).

They
built the concentration camps, the crematoriums, and sought to
produce a Jew-free Europe through the destruction of an entire race
of people. And six million Jews in Europe (Jews dispersed in
Gentile lands, at the mercy of the Gentiles) died during this time.

An
understanding of the severity of that which happened to Israel
during these years is something that seems to move beyond all human
comprehension. And man finds himself asking questions that should
never be asked, for they reflect negatively upon that which God has
revealed about Himself and His dealings with Israel.

Man
wants to know how a loving God could allow something like this to
occur. Man wants to know where God was when His people were
undergoing untold sufferings and agonies in the death camps.

The
problem with all this type of reasoning — bringing the love of God
into question, or asking where God was — is that this reasoning
exists completely apart from the revelation of God concerning
Himself and His dealing with Israel.

God’s love is thought of in humanistic terms, thinking what man
might do relative to love. But the manner in which an infinite,
omniscient God views love and the manner in which finite, fallen man
might view love are two different things entirely.

Note, for example, the extent to which a loving God allowed His “beloved Son”
to suffer at Calvary. God loved the world to the extent that He
allowed His Son, Jesus, to die at Calvary, providing salvation
for all who will believe on His Son.

And
God has a corresponding love for His son, Israel, which is also
connected with the world and with untold sufferings. God loves the
world to the extent that He has allowed His other son to suffer over
the years, to bring about correction, in order that the
nations might be blessed through His son.

And,
to turn that around, God loves His Son, Jesus, so much that He had
decreed that the eternal destiny of man be contingent on
man’s acceptance or rejection of His Son; and God loves His son,
Israel, so much that he has decreed that all blessings that
He has reserved for mankind be contingent upon man’s treatment of
His son.

But,
where was God when the Jewish people were suffering and dying by the
tens and hundreds of thousands in the Nazi death camps? Moses
provides the answer to that question as well, along with the answers
to any other questions that can be raised relative to the Jewish
people.

The
answer is seen by asking: “Where was God when the Israelites were
suffering under the Assyrian Pharaoh in Egypt during Moses’ day?”
He was in the same place during Jewish suffering in modern times as
He was during the sufferings of these same people in Moses’ day, or
during any other sufferings that the Jewish people have undergone
over the course of the intervening centuries and millennia.

Note
where God was during the sufferings of the Jewish people in Moses’
day:

And the Angel of the LORD appeared to him [Moses] in a flame of fire
from the midst of a bush. So he looked, and behold, the bush was
burning with fire, but the bush was not consumed.

Then Moses said,
“I will now turn aside and see this great sight, why the bush
does not burn.”

So when the LORD saw that he turned aside to look, God called to him
from the midst of the bush and said,
“Moses, Moses!” And he said, “Here I am.”

And the LORD said:
“I have surely seen the oppression of my people who are in
Egypt…” (Exodus 3:2-4, 7a)

The
picture is that of Israel burning in the fires of Gentile
persecution, with God in the midst of the nation. God was
allowing the Gentiles to help “forward
the affliction”;
and, at the same time, He was in the midst of His people, who
were being afflicted. God Himself was being afflicted along with
His son.

(Exactly the same thing can be seen
through the sufferings of God’s Son at Calvary. One Son died, and
this Son was God Himself. It was God Who suffered. It was the very
blood of God that was shed at Calvary [Acts 20:28].)

This
is why treatment accorded either Son — whether good or bad — is
treatment accorded God Himself (Matthew
25:31-46).
God is seen in the midst of Israel. He is seen standing with
His son, receiving exactly the same thing that the son
receives.

The
burning bush during Moses’ day, representing Israel continually
suffering in the fires of Gentile persecution, couldn’t be
destroyed. To destroy the bush, one would have had to destroy God
within the bush. The bush burned in a continuous manner, though
nothing was being consumed in the process, for God could not/cannot
be consumed.

It
was as Cain in
Genesis
chapter four,
for one type must agree with another type bearing on the same
subject in exact detail. And both Cain’s experiences and the
burning bush during Moses’ day point to Israel, who can no
more be destroyed than God in the midst of His people can be
destroyed.

But
principles that God set forth pertaining to those who have
sought/who seek to help “forward the affliction”
of His people must be worked out. These were set forth in Genesis 4:13-15
relative to Cain. Sevenfold vengeance (“seven,” showing
the completenessof that which was in view, pointing to
complete judgment) would be taken upon the one seeking to
slay Cain.

And
God has stated relative to Abraham and his seed, “…I
will bless them that bless you, and curse him that curses you…”
(Genesis 12:3a).
Insofar as Germany was concerned — and more particularly the Third
Reich — these principles had to be worked out. God Himself had
established the principles; and God, remaining true to His Word,
would have to bring to pass that which He had decreed.

The
Third Reich, which was supposed to last for one thousand years,
lasted all of twelve years (1933-1945). And at the end of this
time, this Empire lay in total ruin, with judgment continuing for
decades upon those having laid their hands upon God’s son (the
Eichmann trial, other war criminals still being hunted, etc.).

The
short tenure of the Third Reich and the devastation that befell
Germany can be traced to one thing alone. The leadership of
the Third Reich helped forward the affliction of God’s son.
And through so doing, they took an entire nation (the German people)
down with them.

God
allowed this Gentile nation to afflict His son in this manner. And
then, true to His Word, He brought an end to the matter, not only
preserving a people who couldn’t be destroyed but judging those who
had sought to do so, through a punishment commensurate with the
crime.

Thus, where was God when the Jewish people were being gassed and
placed in the ovens at Auschwitz, among other death camps? The
answer is simple: God was there! God was in the midst
of His people, just as He was in the burning bush during Moses’
day. And, as the bush couldn’t be consumed during Moses’ day almost
2,500 years ago, neither could the nation be consumed in the gas
chambers and ovens during modern times. It is the same nation,
with the same calling, with the same unchangeable God
dwelling in the nation’s midst.

Israel could no more be consumed in the gas chambers and ovens
during the reign of the Third Reich than could the three Israelites
be consumed in the fiery furnace during Nebuchadnezzar’s day — a
furnace heated seven times hotter than it was normally heated, so
hot that it slew those who cast the three Israelites into the
furnace. The fire though had no power over these Israelites, none
whatsoever. Not a single hair on their heads was singed by the
fire.

But
this was not at all the fate awaiting those who cast them into the
furnace, or the fate awaiting the kingdom of Babylon at a later
date. Only destruction awaited those who had raised their
hand against God’s people, Israel.

Why
did all these things occur in Babylon after this particular fashion
— Jewish protection, Gentile destruction? Again, one
must go back in history to see the way in which God has decreed that
all matters relative to Israel must come to pass, beginning in
Genesis
chapter four.
And to bring these decrees to pass relative to His son, supernatural
protection (which had been previously revealed) was provided for the
three Israelites in the furnace in Babylon. And this protection was
provided through a fourth person seen in the furnace, unidentified
in
Daniel, but
having previously been identified by Moses (Daniel
3:19-27).

That
which befell the Egyptian Pharaoh and his armed forces (the power of
Egypt) during Moses’ day, or that which befell the kingdom of
Babylon during Daniel’s day, or that which befell Nazi Germany
during modern times, will befall any and all who dare to
raise their hand against God’s son. God, in His infinite wisdom and
knowledge, may very well allow certain things to occur relative to
His son, even to the degree that it occurred during the reign of the
Third Reich. But the end will always be the same, for God must
remain true to His Word.

The
end will always be the same as that which occurred during
Moses’ day, though it may take various forms as God brings matters
to pass. During Moses’ day, the end is seen on the one hand by the
Israelites standing on the eastern banks of the Red Sea, singing the
victor’s song; and the end is seen on the other hand by Pharaoh and
his armed forces overthrown and lying dead in the sea.

Though God has allowed, and will yet allow, Israel to experience
untold sufferings at the hands of the Gentile nations — of a nature
that defies all human comprehension — it is not for man to question
God’s methods and ways in His treatment of His disobedient son, ways
designed to bring about correction. God’s thoughts and ways are not
man’s thoughts and ways at all. God’s thoughts and ways are
higher than man’s, “as
the heavens are higher than the earth”
(Isaiah
55:8, 9). One
is infinite, and the other is finite; and the two cannot be brought
together in this respect.

The
only manner in which man’s thoughts and ways can be brought into
conformity with God’s thoughts and ways is for man to find out what
God has to say about a matter and believe it. Only then will the
two be the same; and only then will God honor man’s thoughts and
ways, for they will then be His thoughts and ways (cf.
Romans 1:17; 2 Timothy 4:2; Hebrews 11:6).

Israel and the Nations —
Future

Israel’s greatest time of affliction at the hands of the Gentiles
still lies in the future. That which occurred in Europe under the
reign of the Third Reich is little more than a precursor of that
which is about to occur worldwide under the reign of a man who will
shortly appear on the scene.

During “the time of Jacob’s trouble”
(Jeremiah 30:7),
when the Antichrist exercises full power, he will enact a form of
anti-Semitism without parallel in history. He will seek to destroy
the Jewish people, not just in Europe, but worldwide. And he will
be responsible for slaying more than twice as many Jews in less than
half the time as were slain in Europe during the war years.

The
Jewish people, remembering the Holocaust, have a saying today: “Never
Again!” But Israel is saying this in an unrepentant and
unbelieving state, guaranteeing that something similar,
if not worse, will happen again. And that about to occur
will be worse, far worse. It will make the Holocaust
pale by comparison.

The
Old Testament type for all of this is set forth in the book of
Exodus.
Moses wrote about the matter in great detail almost 3,500 years ago
— detail which will be fulfilled exactly as recorded.

The
Assyrian Pharaoh, seeking to destroy the Jewish people in Egypt
during Moses’ Day (Isaiah 52:4),
typifies the Assyrian (Antichrist) of the end time, who will raise
his hand against Israel after the same fashion (Isaiah 10:5; 14:25; 23:13; 30:31; 31:8; Hosea 11:5;
Micah 5:5).
And, just as God supernaturally protected His people under the past
Assyrian, He will supernaturally protect them under the future
Assyrian; just as God ultimately led His people out of Egypt under
Moses, He will ultimately lead them out from a worldwide dispersion
under Jesus; just as the power of Egypt was destroyed in that day,
so will Gentile world power be destroyed yet future; and just as the
Jewish people subsequently dwelled in the land, within a theocracy,
they, in that coming day, will dwell in the land once again within a
theocracy.

The Son of righteousness will arise with healing in His wings
(Malachi 4:2),
restore His people to the land, and restore the kingdom to Israel.
Then, and only then, will blessings flow out from God
through Israel to the Gentile nations of the earth, as God
originally intended through Israel’s calling.